Evolution is unproved and unprovable. We believe it only because the only alternative is special creation, and that is unthinkable.
The course of human history is determined, not by what happens in the skies, but what takes place in our hearts.
The discovery of agriculture was the first big step toward a civilized life.
In a tribal organization, even in time of peace, service to tribe or state predominates over all self seeking; in war, service for the tribe or state becomes supreme, and personal liberty is suspended.
In every man there is an instinctive and passionate reaction if his person or liberty is attacked.
It is just because civilization is ever evolving, changing, and becoming more complicated, that experts find it so difficult to define it in explicit terms.
We shall never understand the ethical system taught by Jesus unless we realize that he was a Jew, not only by birth, but that he lived and taught as a Jew; the Sermon on the Mount was addressed to his distracted fellow nationals.
Reason has not tamed desire: it is as strong as ever.
There are the further difficulties of building a population out of a diversity of races, each at a different stage of cultural evolution, some in need of restraint, many in need of protection; everywhere a bewildering Babel of tongues.
Human nature, as manifested in tribalism and nationalism, provides the momentum of the machinery of human evolution.
My personal conviction is that science is concerned wholly with truth, not with ethics.
As long as man remains an inquiring animal, there can never be a complete unanimity in our fundamental beliefs. The more diverse our paths, the greater is likely to be the divergence of beliefs.
Tribal life comes automatically to an end when a primitive people begins to live in a town or a city, for sooner or later a tribal organization is found to be incompatible with life in a city.
Civilization never stands still; if in one country it is falling back, in another it is changing, evolving, becoming more complicated, bringing fresh experience to body and mind, breeding new desires, and exploiting Nature's cupboard for their satisfaction.
Christianity has not conquered nationalism; the opposite has been the case nationalism has made Christianity its footstool.
A drunkard is one thing, and a temperate man is quite another.
Whichever theory we adopt to give a rational explanation of human existence, that theory must take into account and explain the mental nature we see at work in all modern communities.
Before the discovery of agriculture mankind was everywhere so divided, the size of each group being determined by the natural fertility of its locality.
Under no stretch of imagination can war be regarded as an ethical process; yet war, force, terror, and propaganda were the evolutionary means employed to weld the German people into a tribal whole.
Universalism as an ideal is as old as nay, is probably much more ancient than the Christian ideal.
There are very few men and women in whom a Universalist feeling is altogether lacking; its prevalence suggests that it must be part of our inborn nature and have a place in Nature's scheme of evolution.
Tolerance is held to be a condition of mind which is encouraged by, and is necessary for, civilization.
Good men, whether they be Christians or rationalists, do not desire to discriminate between races, but the distinctions implanted by Nature are too conspicuous to escape the observation of our senses.
This world of ours has been constructed like a superbly written novel: we pursue the tale with avidity, hoping to discover the plot.
No tempting form of error is without some latent charm derived from truth.
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